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В рамках трехдневной научной конференции ПроЧтение Ахматовой, прошедшей в Санкт-Петербурге 23–25 июня 2019 г., были проведены три «Круглых стола» и «Ахматовские чтения». 23 июня в Белом зале Шереметевского дворца состоялся круглый стол «Ахматова. Тоска по мировой культуре. Актуальный взгляд профессионального читателя». Модераторы – заместитель гл. редактора журнала «Знамя», литературный критик Наталья Иванова и профессор Олег Лекманов. Участников приветствовала директор музея Ахматовой в Фонтанном Доме Нина Попова, определившая жанр предстоящего собрания «профессиональных читателей» как диалог, устный рассказ о творчестве и личности Ахматовой, которая отстаивала свою литературную и гражданскую позицию в гордом одиночестве, независимо от мнения подавляющего большинства. Это важно для современной эпохи. [...]
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The paper analyses the thematic trends and uses the “grant narrative” about St. St. Cyril and Methodius represented in jubilee collections prepared in their honour and published after 1944, as the focus is on the figure of St. Cyril. It is noted that the official story about their work is built on two techniques: marginalization and shifting of meanings, and so it is stressed that the primary interpretive principle is nation-centric, as it fits into the National Revival model of functionalization of the Cyrillo-Methodian myth which is Enlightenment in its core. Special attention is paid to the vague use of terms such as „education“ and „progress“ which are associated with the phenomenon of “basic concepts” (R. Koselleck) in the field of Begriffsgeschichte. In conclusion, it is poited out that the analysis of the jubilee discourse can reveal not only the problems related to the history of the Cyrillo-Methodian tradition in Bulgaria, but also the more general question, which is the question of its functionalization in terms of modernity by using simplified key political and social concepts.
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In this article the autor talk for Todor Alexandrov - the leader of IMRO.
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The monograph is dedicated to the functioning of the (hi)story of St. Cyril and St. Methodius and their pupils during socialism in Bulgaria. It thus raises an issue that has not been the subject of a comprehensive study so far, although it seems very important not only from the point of view of Bulgarian national identity and problems of cultural heritage, but also in terms of ideological uses of memory, especially under the conditions of a totalitarian regime. The analytical focus is on various scientific and popular collective editions and literary texts that were published in the period 1944–1989 on the occasion of the Cyrillo-Methodian anniversaries: 100 years since the first celebration of the 11/24 May feast (1957), 1,100 years since the creation of the Slavic alphabet (1963), 1,100 years since the death of Constantine-Cyril the Philosopher (1969), 1,150 years since the birth of Constantine-Cyril the Philosopher (1977), 1,300 years since the foundation of the Bulgarian state (1983), and 1,100 years since the death of Methodius (1985). In the terminology of Jan Assmann, they are treated here as “formative texts”, i.e. as texts that answer the question “who are we?” by conveying knowledge that provides identity and motivates united actions through the telling of shared stories. The analysis of thematic emphases and trends, rhetorical techniques, and semantic shifts that manifest in the narrative is conducted in the context of the changing socio-political conditions of three micro-periods of Bulgarian socialism (the 1950s, 1960s and 1970s–1980s) that are marked by the three keywords ‘revolution’, ‘education’ and ‘culture’, and so the analysis is conducted in close connection to the Communist party discourse on the topic. In the perspective of the actualising and semiotising character of the commemorations of the (hi)story of the “Slavic/Bulgarian Enlighteners”, the most important questions are raised regarding the functioning of the Cyrillo-Methodian narrative during socialism in Bulgaria, the issue of cultural continuity and the role of the National Revival tradition in the interpretation of the case, the modern character of the language that was used by the elites at that time, the Enlightenment/modern sense of the Bulgarian interpretation of the case, as well as questions concerning “communist nationalism” and the secularization of the Church cult of the Slavic Saints in the context of “Orthodox modernity”. The monograph is an attempt to combine the following: the culturological interpretation of (quasi)literary texts with the history of historiography approach through the lens of the history of ideas; the interpretative perspective provided by the conceptual framework of cultural memory (in terms of Jan and Aleida Assmann); the idea of the thought-collective as a self-masking institution (in terms of Mary Douglas); post-secular thought.
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In my article, I analyse the newspaper imprints of some jubilee celebrations performed in the minds of Russian émigrés in Bulgaria, but also outdoors and indoors, between 1919 and 1944. Basing on M. Spariosu’s theory of exilic-utopian imagination and on the intuitive premise that an émigré community would inevitably pursue/problematize its accommodation within the host society, I locate the Russian émigré community and its celebrations within a tri-axial communicative situation whereby impulses for (self-aggrandising) introspection, mental war with the exiling power (sovietised Russia), and domestication of the host milieu are detectable. Considering newspapers as the most effective sites to host places of celebration for a (non-persecuted) ethno-cultural minority in the first half of the 20th c., and basing on prior historiography on the Russian émigrés of Bulgaria and on an overview of their periodicals, I identify as most conspicuous a constellation of jubilees that gravitated around the 50th anniversary from both the beginning and the completion of the 1877–1878 Russian-Ottoman war. Thus, I am able to discern the specificity of the communicative situation of that particular Russian émigré community against the benchmark of the ‘metropolitan’ one based in Paris. I approach these “imprints”, or “places of celebration”, as visual-verbal compositions (elaborating D. Georgiev’s ‘architecturology’ of newspaper); and as textualised experiences potentially reminiscent of the two cultural archetypes of “jubilee” for (post)Christian humankind, the Hebraic and the Roman ones.
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Among all the hoards consisting the ceremonial akinakai the assemblage of items discovered in 1882 near the Vettersfelde village is the most reliable. It contained richly decorated golden objects in conventional geometric and animal style. Judging by the plots presented on the objects in the animal style like a fish-shaped plaque, a clover-shaped phalera and a scabbard of a sword, they make up a solid ensemble, most likely made simultaneously in one workshop. Most scholars have dated the hoard within the framework of the late 6th — early 5th centuries BC, at the same time, among all of the objects of this set of items, the sword occupies the earliest part of the chronological range. The manufacturing of hoard items from Vettersfelde is usually associated with the Milesian colonies of the Pontic region, while for the artist certain bilingualism is documented, allowing him to use both Greek and barbaric expressive means — pairing, symmetry, repetition and antithesis, among them. Most likely, the choice of metaphors for the narrative was not accidental, and, undoubtfully was recognized both by its performer and the recipient, but the metaphor of the lion hunting deer was apparently the main one and therefore is repeated on all objects of the zoomorphic ensemble. If the localization of the hoard production is moved beyond the northern or western coast of the Black Sea, then it can be noted that the Milesian colonies of Eastern Greece can also claim the role of a source of origin for Vettersfelde hoard. In particular, according to many parameters, Cyzicus is suitable.
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In the funds of the Samara Museum for History and Regional Studies named after P. V. Alabin there is a small collection of jewelry made of precious metals by the Volga Bulgarians of the 12th — early 13th century. The article describes items from this collection that originate from the sites of Volga Bulgaria in the Samara region. The range of jewelry products in Volga Bulgaria includes a variety of personal jewelry. A special place is occupied by items from the Zhiguli hoard, discovered on the Samara Luka and representing an outstanding example of Bulgarian jewelry art of the pre-Mongol period. These artifacts are evidence not only of the high level of development of the Volga Bulgarians’ metalworking craft, but also indicators of the level of artistic representations of society as a whole within the cultural traditions of the Muslim East.
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As compared to the Great Hungarian Plain in Eastern Hungary, Transdanubia has been far less researched in the last century. This is especially valid for the pre-Roman periods. The relative chronology and the cultural formations of the Late Neolithic, Early and Middle Chalcolithic were elaborated only in the last decades, while some prehistoric problems still remained uncleared. In the course of the West Transdanubian microregional research programmes my main goal was to clear the changes of the cultural history in the second half of the 5th and the beginning of the 4th Millennium BC, as well as to compare these changes with those in neighbouring areas. I tried to clear the problems with one large-scale and several smaller excavations of late Lengyel and also of Balaton-Lasinja culture settlements in the Hahót valley, County Zala. The main results are as follows: There is no break between the two cultures, as assumed earlier: the Lengyel population lives on. The beginnings of the Chalcolithic consists of a series of small, hidden changes, inspired from the Mid-Balkans. Western Transdanubia also played a key mediating role in the Chalcolithisation of Europe. The origins of the Chalcolithic impulses can thus be traced back to the Karanovo VI-Gumelnita-Vinca D2 circle, which was broken up by the migrations toward the Pontus region in the heart of the Balkans. Western Transdanubia and Eastern Austria were undeniably the mediators in this process. In these areas, the surviving Lengyel groups of peoples adopted and eventually transmitted through their commercial ties the new cultural elements. The terminal points of these influences must have been Upper Austria and Bavaria, from where these impulses were spread through secondary (and tertiary) contacts to the emerging Central German and other chalcolithic cultures. All these findings lead us to conclude that the peoples of the western Transdanubian Lengyel and Balaton-Lasinja cultures, and especially the inhabitants of the extensive settlement at Szőlőhegyi mező, played a significant role in disseminating the south-eastern European methods and culture of Chalcolithic metallurgy towards Central Europe.
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The article studies the South Slavonic tradition of the biblical Book of Genesis, preserved in eight copies from the 15th–16th century. The orthographic and phonetical features, text structure, and the segmentation of the text by headings in all known South Slavonic copies point to a common Middle Bulgarian hyparchetype (х1) of Turnovo provenance, dating from the fourteenth century. This hyparchetype apparently had mechanical defects – missing or misplaced book chapters from the Оctateuch, and included as interpolations at least two excerpts from Palaea Historica and three unidentified non-Biblical fragments. Significantly, it segmented the text of the Book of Genesis (Оctateuch) by means of interpretative titles that, in addition to their exegetic function, most probably had a liturgical role. These headings were secondary to the translation and could be attributed to scolarly activity in Turnovo. The Middle Bulgarian hyparchetype (х1) generated at least two copies that turned into protographs (P1 and P2). P1 served as the foundation of Wallachian-Moldavian manuscripts (such as GIM–Moscow, Barsov collection, No. 3; Collection of the Romanian Academy of Sciences No. 85; RGB–Moscow, Rumyantsev collection, No. 29), whereas P2 gave rise to the five manuscripts originating from Western Bulgarian lands and Serbia (RGB–Moscow, Grigorovich collection, f. 87, No. 1/М 1684; Library of the Croatian Academy of Sciences and Arts in Zagreb, No. ІІІ.с.17; RGB–Moscow, Sevastiyanov collection, f.270, No. 1/M. 1431; Church-Historical and Archival Institute, Sofia, No. 351; Krushedol Monastery, No. 81). While P1 restricts the additional headings only to the main text, P2 expands their use to the manuscript’s margins as well. P2 includes also a short description and interpretation of the first five Old Testament books.
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This article examines nine South Slavic manuscripts originating from the Tarnovo version of the Menaion, as the earliest among them are the two thirteenth-century codices of the copyist Dobrian (ОGNB 32 + 24.4.12 (Srezn. 59) of the Library of the Russian Academy of Sciences and ОGNB 33 + GIM Uvar. 1176-4°). Arguments for their relationship are some identification markers from the calendar and the contents of the offices. The indicators specific to this family are given primary importance in the examination of the manuscripts, but others are also applied, based on the opposition new-redaction / old-redaction (i.e., menaia structured according to the old Studite typikon and composed before the fourteenth century / menaia structured according to the Jerusalem typikon and composed mainly during and after the fourteenth century). Twenty-three menaia manuscripts and four early printed books (Greek and Church Slavonic) are used as comparisons. The data obtained lead to several conclusions: (1) the Office Menaion, formed during the thirteenth century in the Bulgarian capital, is non-homogeneous since it contains both unique and old- and new-redaction specificities; (2) although related to the fading Studite liturgical practice, this version was actively used and modified in a Bulgarian and Serbian environment until the seventeenth century. In the fourteenth century it was developed, in connection with the newly introduced Neo-Sabaitic (or Jerusalem) typikon, by adding new hymns, making the compositions more complex, standardizing and updating the calendar, sometimes even by commemorations of the Studite type; (3) the three main levels – calendar, contents, and structure – show an unequal degree of redactor intervention in coordinating the Office Menaion with the new liturgical regulations; (4) not only the protograph but also all subsequent copies are of a hybrid type. This article presents arguments of a diverse nature for the localization of the earliest Bulgarian sources, i.e., the Dobrian codices and menaia of the fourteenth century (No. 19 of the Krka Monastery, No. 33 of the Cetinje Monastery, Zograph 115, Paris. Slav. 23): (1) the area of original copying and distribution; (2) the focus on the feasts of the Theotokos and the registration of a unique commemoration, Consecration of the Church of the Theotokos on 22 August, in ОGNB 33; (3) two commemorations confined only to this family – St Philothea Temnishka on 28 May and St John of Rila (on 18 August, with the canon in Tone Two), which are not supported by other old-redaction liturgical books. The hypothesis is advanced that the place of origin of the Tarnovo “new menaion” and of part of the Bulgarian copies could be the Monastery of St. Bogoroditsa Temnishka.
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